The structure of the Bhägavatam – the ten symptoms of a Mahä-Puräëa
3.40
atra sargo visargaç ca
sthänaà poñaëam ütayaù
manvantareçänukathä
nirodho muktir äçrayaù
SB 2.10.1.2/CC Ädi 2.91
çré çuka uväca—Çré Çukadeva Gosvämé said; atra—in
this Çrémad-Bhägavatam;
sargaù—the creation of the ingredients of the universe; visargaù—the
creations of
Brahmä; ca—and; sthänam—the
maintenance of the creation; poñaëam—the
favoring of the Lord’s devotees; ütayaù—impetuses
for activity; manu-antara—
prescribed duties given by the Manus; éça-anukathäù—a
description of the
incarnations of the Lord; nirodhaù—the
winding up of creation; muktiù—liberation;
äçrayaù—the ultimate shelter, Bhagavän.
In Çrémad-Bhägavatam ten subjects are
described: (1) Sarga: the creation of the
ingredients of the cosmos, (2) Visarga:
the creations of Brahmä, (3) Sthäna: the
maintenance of the creation, (4) Poñaëa:
nourishment, special favor given to the
faithful, (5) Üti: impetuses for
activity, saàskäras; (6) Manvantara: prescribed duties,
or that which explains the essence of the
Vedas]; (7) Içänukathä: a description of the
pastimes and incarnations of the Lord; (8)
Nirodha: the winding up of the creation
[or stopping the cycle of saàsära];
(9) Mukti: liberation from gross and subtle
material existence; and (10) Äçraya:
the ultimate shelter, Çré Kåñëa – Who is the
primal cause, from whom everything
emanates; Who exists within everything –is all
pervading, and Who is the resting place
for all. This tenth symptom is the primary
one, the shelter of all the others.
Hearing Çrémad-Bhägavatam puts an end to
the cycle of birth and death
3.41
ambaréña çuka-proktaà nityaà bhägavataà
çåëu
paöhasva svamukhenäpi yadécchasi
bhäva-kñayam
GKH (P)
Gautama Åñi to Ambaréña Maharaja: “O
Ambaréña, if you wish to put an end to
the cycle of birth and death, listen daily
to the Bhägavata taught by Çuka, and recite
it also with your own lips.”
My real purpose was to teach
transcendental knowledge and renunciation
3.42
kathä imäs te kathitä mahéyasäà / vitäya
lokeñu yaçaù pareyuñäm
vijïäna-vairägya-vivakñayä vibho /
vaco-vibhütér na tu päramärthyam
SB 12.3.14
kathäù—the narrations; imäù—these; te—unto you; kathitäù—have
been spoken;
mahéyasäm—of great kings; vitäya—spreading; lokeñu—throughout
all the worlds;
yaçaù—their fame; pareyuñäm—who have departed; vijïäna—transcendental
knowledge; vairägya—and
renunciation; vivakñayä—with the desire for teaching;
vibho—O mighty Parékñit; vacaù—of words; vibhütéù—the
decoration; na—not;
tu—but; pärama-arthyam—of the most essential purport.
Çukadeva Gosvämé said: O mighty Parékñit,
I have related to you the narrations of
all these great kings, who spread their
fame throughout the world and then departed.
My real purpose was to teach
transcendental knowledge and renunciation. Stories of
kings lend power and opulence to these
narrations but do not in themselves
constitute the ultimate aspect of
knowledge.
An Ocean in the Palm of One’s Hand
3.43
jayati jana-niväso devaké-janma-vädo
yadu-vara-pariñat svair dorbhir asyann
adharmam
sthira-cara-våjina-ghnaù
su-smita-çré-mukhena
vraja-pura-vanitänäà vardhayan käma-devam
SB 10.90.48/CC Mad 13.79/Båhad-bhäg
2.7.154/VG p.107/ORY p.99
jayati—eternally lives gloriously; jana-niväsaù—He who
lives among human beings
like the members of the Yadu dynasty and
is the ultimate resort of all living entities;
devaké-janma-vädaù—known as the son of Devaké; yadu-vara-pariñat—served
by the
members of the Yadu dynasty or the cowherd
men of Våndävana; svaiù dorbhiù—by
His own arms, or by His devotees like
Arjuna who are just like His own arms; asyan—
killing; adharmam—demons or the
impious; sthira-cara-våjina-ghnaù—the destroyer
of all the ill fortune and sufferings
(especially the pain of separation) of all living
entities, moving and not moving; su-smita—always
smiling; çré-mukhena—by His
beautiful face; vraja-pura-vanitänäm—of
the gopés of Våndävana; vardhayan—
increasing; käma-devam—the amorous
desires.
“All glories to Çré Kåñëa who is known as jana-niväsaù,
He who lives in the hearts
of all living entities (especially in the
heart of Çrématé Rädhikä and the hearts of His
pure devotees), or He who is their
ultimate resort. He is famous as Devaké-nandana
or Yaçodä-nandana, the son of Devaké and
Yaçodä [it is only väda, theory, that He
has taken birth from the womb of Devaké].
He is served by the exalted Yadus, who
are His associates. With His mighty arms,
the Päëòavas, He kills the demons and thus
destroy irreligion. By His effulgent,
blissful smiling face He dispels the sufferings of
all living entities, both moving and
inert, and increases the käma (prema) of the
gopés of Våndävana, as well as the queens of Mathurä and Dvärakä.
May He be all
victorious!”
Thus ends the 3rd chapter –
Bhagavat-tattva (Çrémad Bhägavatam)
Chapter 4 – Gaura tattva
çré-kåñëa-caitanya, rädhä-kåñëa nahe anya
Introduction: Lord Rämacandra is maryada-puruñottama,
Çré Kåñëa is léläpuruñottama,
and Çré Caitanya Mahäprabhu is prema-puruñottama.
Çré Caitanya Mahäprabhu – the deliverer of the fallen age of
Kali
4.1
kåñëa-varëaà tviñäkåñëaà
säìgopäìgästra-pärñadam
yajïaiù saìkértana-präyair
yajanti hi su-medhasaù (or), bhajämi
kali-pävanam
SB 11.5.32/Ädi 5.32/BR 1.1
kåñëa-varëam—uttering the syllables kåñ-ëa; tviñä—with
a luster; akåñëam—not
black (golden); sa-aìga—along with
associates; upa-aìga—servitors; astra—
weapons; pärñadam—confidential
companions; yajïaiù—by sacrifice; saìkértanapräyaiù—
consisting chiefly of congregational
chanting; yajanti—they worship; hi—
certainly; su-medhasaù—intelligent
persons. [bhajami—I worship; kali-pävanam—
He who delivers the jévas of
Kali-yuga].
(a) In the age of Kali, Kåñëa appears with
a golden complexion (akåñëa). He is
constantly singing the two syllables kå
and ñëa, and He is accompanied by His
associates, servitors, weapons and
confidential companions. Intelligent people worship
Him by performing saìkértana-yajïa. (b) I
worship Çré Gauräìgadeva, who delivers the
living entities of Kali-yuga (kali-pävanam)
through the congregational chanting of the
holy names (çré-näma-saìkértana-yajïa). He
describes the name, form, qualities and
pastimes of Çré Kåñëa; He performs kértana
of the two syllables kå and ñëa; His
complexion is fair; He is surrounded by
His aìgas (associates, meaning Çré Nityänanda
Prabhu and Çré Advaita Prabhu), upäìgas
(servitors, meaning Çréväsa Paëòita and
other pure devotees) and pärñadas (confidential
companions like Çré Svarüpa
Dämodara, Çré Räya Rämänanda, Çré
Gadädhara Paëòita and the six Gosvämés); and
He is endowed
with His weapon (astra) of harinäma, which destroys ignorance.
Caitanya Mahäprabhu is non-different from
Rädhä-Kåñëa
• çré-kåñëa-caitanya, rädhä-kåñëa nahe
anya
Caitanya Bhägavata
çré-kåñëa caitanya—Çré Kåñëa Caitanya Mahäprabhu; Rädhä-kåñëa—the
combined
form of Rädhä and Kåñëa; nahe anya—none
other.
Çré Caitanya Mahäprabhu is none other than
the combined form of Rädhä and
Kåñëa.
Çré Çacénandana Gaurahari descended to
betstow maïjaré-bhäva
4.2
anarpita-caréà cirät karuëayävatérëaù
kalau
samarpayitum unnatojjvala-rasäà
sva-bhakti-çriyam
hariù puraöa-sundara-dyuti-kadamba-sandépitaù
sadä hådaya-kandare sphuratu vaù
çacé-nandanaù
Çri Vidagdha-mädhava, Rüpa Gosvämi/CC Ädi
1.4/JD Intro/GKH (P)
anarpita—not bestowed; carém—formerly; cirät—for a
long time; karuëayä—by
causeless mercy; avatérëaù—descended;
kalau—in the Age of Kali; samarpayitum—
to bestow; unnata—the most
elevated; ujjvala-rasäm—madhurya rasa; sva-bhakti—
of Her own service (rädhä-däsyam in
maïjaré-bhäva); çriyam—the treasure of Çré
(Rädhékä); hariù—the Supreme Lord; puraöa—than
gold; sundara—more beautiful;
dyuti—of splendor; kadamba—with a multitude; sandépitaù—lighted
up; sadä—
always; hådaya-kandare—in the core
of the heart; sphuratu—let Him be manifest;
vaù—your; çacé-nandanaù—the son of mother Çacé.
May the Supreme Lord, who is known as the
son of Çrématé Çacé-devé, be
transcendentally situated in the dark cave
of your heart. Resplendent with the
radiance of molten gold, He has appeared
in the Age of Kali by His causeless mercy
to bestow what no incarnation has ever
offered before: the most sublime and radiant
mellow of devotional service, mädhurya-rasa
(as maïjaré-bhäva), service to Çrématé
Rädhikä as Her confidential maidservants.
Çacénandana is the svarüpa of Kåñëa who is
adorned with the bhäva and
complexion of Çrématé Rädhikä
4.3
rädhä kåñëa-praëaya-vikåtir hlädiné çaktir
asmäd
ekätmänäv api bhuvi purä deha-bhedaà gatau
tau
caitanyäkhyaà prakaöam adhunä tad-dvayaà
caikyam äptaà
rädhä-bhäva-dyuti-suvalitaà naumi
kåñëa-svarüpam /
Çré Svarüpa Dämodara’s Kaòacä/CC Ädi
1.5/JD Ch. 14/GKH (P)
rädhä—Çrématé Rädhäräëé; kåñëa—of Lord Kåñëa; praëaya—of
love; vikåtiù—the
transformation; hlädiné-çaktiù—pleasure
potency; asmät—from this; eka-ätmänau—
both the same in identity; api—although;
bhuvi—on earth; purä—from
beginningless time; deha-bhedam—separate
forms; gatau—obtained; tau—those
two; caitanya-äkhyam—known as Çré
Caitanya; prakaöam—manifest; adhunä—now;
tat-dvayam—the two of Them; ca—and; aikyam—unity;
äptam—obtained; rädhä—
of Çrématé Rädhäräëé; bhäva—mood; dyuti—the
luster; su-valitam—who is adorned
with; naumi—I offer my obeisances; kåñëa-svarüpam—to
Him who is identical with
Çré Kåñëa.
Çrématé Rädhikä is Kåñëa’s hlädiné-çakti
(pleasure giving potency) and the
embodiment of the transformation of His praëaya
(intimate love). Since They are
ekätma-svarüpa (one soul), She is intrinsically
non-different from Kåñëa and one in
identity with Him. However, to enjoy the
transcendental pleasure of Their loving
pastimes, Rädhä and Kåñëa have eternally
manifested Themselves in these two
apparently separate forms. Now these two transcendental
identities, sevya and
sevaka, viñaya-tattva and äçraya-tattva, have
manifested in one svarüpa as Çré
Caitanya tattva. I repeatedly bow down to
Çacénandana, who is the svarüpa of Kåñëa
and who is adorned with the bhäva and
complexion of Çrématé Rädhikä.
The three internal reasons for Çré
Caitanya Mahäprabhu’s appearance
4.4
çré-rädhäyäù praëaya-mahimä kédåço
vänayaivä
svädyo yenädbhuta-madhurimä kédåço vä
madéyaù
saukhyaà cäsyä mad-anubhavataù kédåçaà
veti lobhät
tad-bhäväòhyaù samajani çacé-garbha-sindhau
harénduù
CC Ädi 1.6/GKH (P)
çré-rädhäyäù—of Çrématé Rädhäräëé; praëaya-mahimä—the
greatness of Her love
(Her prema-vaicittya) ; kédåçaù—of
what kind; vä—or; anayä—by this one (Rädhä);
eva—alone; äsvädyaù—to be relished; yena—by that love; adbhuta-madhurimä—the
wonderful sweetness; kédåçaù—of
what kind; vä—or; madéyaù—of Me; saukhyam—
the happiness; ca—and; asyäù—Her;
mat-anubhavataù—from realisation of My
sweetness; kédåçam—of what kind; vä—or;
iti—thus; lobhät—from the desire; tat—
Her; bhäva-äòhyaù—richly endowed
with emotions; samajani—took birth; çacégarbha—
of the womb of Çrématé Çacé-devé; sindhau—in
the ocean; hari—Lord
Kåñëa; induù—like the moon.
Desiring to understand the glory of
Çrématé Rädhékä’s love, the wonderful
qualities in Him that She alone relishes
through Her love, and the happiness She
feels when She realises the sweetness of
His love, the Supreme Lord Hari, richly
endowed with Her emotions, appeared from
the womb of Çrématé Çacé-devé, as the
moon appeared
from the ocean.
sei rädhära bhäva laïä caitanyävatära
yuga-dharma näma-prema kaila paracära
CC Ädi 4.220
sei—that; rädhära—of Çrématé Rädhäräëé; bhäva—the
emotion; laïä—taking;
caitanya—of Lord Caitanya; avatära—the incarnation; yuga-dharma—the
religion
of the age; näma-prema—prema bestowed
through the holy name; kaila—did;
paracära—preaching.
Lord Caitanya appeared with the sentiments
of Çré Rädhä. He preached the
dharma of this age, the chanting of the holy name of Kåñëa, which
bestows pure love
of God (kåñëa-prema).
Krsna accepted the role of a devotee to
teach pure devotion
4.6
äpani karimu bhakta-bhäva aìgékäre
äpani äcari’ bhakti çikhäimu sabäre
CC Ädi 3.20
äpani—personally; karimu—I shall make; bhakta-bhäva—the
position of a devotee;
aìgékäre—acceptance; äpani—personally; äcari’—practicing;
bhakti—devotional
service; çikhäimu—I shall teach; sabäre—to
all.
I shall accept the role of a devotee, and
I shall teach devotional service by
practicing it Myself.
Two reasons for Mahäprabhu’s appearance
4.7
prema-rasa-niryäsa karite äsvädana
räga-märga bhakti loke karite pracäraëa
4.8
rasika-çekhara kåñëa parama-karuëa
ei dui hetu haite icchära udgama
CC Ädi 4.15-16
prema-rasa—of the mellow of love of God; niryäsa—the
essence; karite—to do;
svädana—relishing; räga-märga—the path of spontaneous
attraction; bhakti—
devotional service; loke—in the
world; karite—to do; pracäraëa—propagation;
rasika-çekhara—the supreme enjoyer of rasa; kåñëa—Lord
Kåñëa; parama-karuëa—
the most merciful; ei—these; dui—two;
hetu—reasons; haite—from; icchära—of
desire; udgama—the
birth.
The Lord’s desire to appear was born from
two reasons: the Lord wanted to relish
the sweet essence of prema-rasa,
and He wanted to propagate devotional service in
the world on the platform of spontaneous
attraction, rägä-bhakti. Thus He is known
as the topmost relisher of rasa and
as the supremely merciful.
Gaura Väëé — Çré Caitanya Mahäprabhu’s
teachings in a nutshell
4.9
ärädhyo bhagavän vrajeça-tanayas tad-dhäma
våëdävanaà
ramyä käcid upäsanä vraja-vadhü-vargeëä yä
kalpitä
çrémad-bhägavataà pramäëam amalaà premä
pum-artho mahän
çré-caitanya-mahäprabhor matam idaà
taträdaro naù paraù
Caitanya-manjusa, Çréla Viçvanätha
Cakravarté Öhäkura/BPKG Biog. p.347,400
ärädhyo—worshipable; bhagavän—the Supreme Lord; vraja-éça-tanayaù—the
son of
the Lord of Våndävana, Nanda Mahäräja; tat-dhäma—His
abode; våëdävanam—
Våndävana; ramya—pleasing; käcit—which;
upäsanä—the process of worship;
vraja-vadhü—of the gopis of Vraja; vargeëä—by
the group; yä—and; kalpitä—
performed; çrémad-bhägavatam—Çrémad
Bhägavatam; pramäëam—the standard
authority; amalam—spotless; premä—pure
love of Kåñëa; pum-arthaù—the ultimate
goal of life for human beings; mahän—the
great; çré-caitanya—of Lord Caitanya;
mahäprabhoù—mahä=mahäbhäva (Rädhäräëé),
prabhu=rasaräja mahäbhäva
(Kåñëa); matam—the opinion; idam—this; tatra—that;
ädaraù—regard; naù—of us;
paraù—the highest.
Bhagavän Vrajendra-nandana Çré Kåñëa is
our only worshipful object. In the same
way that He is worshipful, so is His
transcendental abode, Çré Våndävana Dhäma.
The mood in which the young brides of
Vraja have worshipped Him is the highest
perfectional form of love of God. Çrémad
Bhägavatam alone is the immaculate çabdapramäëa
(scriptural evidence) and prema is
the supreme objective of life. This is the
teachings of Çré Caitanya Mahäprabhu. We
hold this conclusion (siddhänta) in
supreme regard and have no inclination or
respect for any other conclusion.
4.10
ciräd adattaà nija-gupta-vittaà
sva-prema-nämämåtam aty-udäraù
ä-pämaraà yo vitatära gauraù
kåñëo janebhyas tam ahaà prapadye
CC Madhya 23.1
cirät—for a long time; adattam—not given; nija-gupta-vittam—His
own personal
confidential property; sva-prema—of
love for Him; näma—of the holy name;
amåtam—the ambrosia; ati-udäraù—most munificent; ä-pämaram—even
down to
the lowest of men; yaù—one who; vitatära—distributed;
gauraù—Çré Gaurasundara;
kåñëaù—Lord Kåñëa Himself; janebhyaù—to the people in
general; tam—to Him;
aham—I; prapadye—offer obeisances
This prema, which is the most
secret and hidden asset of Goloka Våndävana, had
never been given before. Now Kåñëa, in the
form of Çré Gauräëga Mahäprabhu,
distributes this prema through the
chanting of His nectarean holy names even to the
most fallen. Such a wonderfully
magnificent, merciful and magnanimous
incarnation is Gaura-Kåñëa. I completely
surrender unto Him. (Translation by Çréla
Gaura Govinda Maharaja, The Embankment of
Separation)
4.11
aham eva kvacid brahman / sannyäsäçramam
äçritaù
hari-bhaktià grähayämi / kalau päpa-hatän
narän
CC Ädi 3.83
aham—I; eva—certainly; kvacit—somewhere; brahman—O
brähmaëa; sannyäsaäçramam—
the renounced order of life; äçritaù—taking
recourse to; hari-bhaktim—
devotional service to the Supreme
Personality of Godhead; grähayämi—I shall give;
kalau—in the Age of Kali; päpa-hatän—sinful; narän—to
men.
O learned brähmaëa; sometimes I
accept the renounced order of life to induce the
fallen people of the Age of Kali to accept
devotional service to the Lord.
(Mahäprabhu quoting a çloka spoken
by Kåñëa to Vyäsadeva)
4.12
ei-mata bhakta-bhäva kari’ aìgékära
äpani äcari’ bhakti karila pracära
CC Ädi 4.41
ei-mata—like this; bhakta-bhäva—the position of a devotee; kari’—making;
aìgékära—acceptance; äpani—Himself; äcari’—practicing;
bhakti—devotional
service; karila—did; pracära—propagation.
In this way, assuming the mood (bhäva)
of a devotee (Çrémati Rädhikä), He
preached devotional service while
practicing it Himself.
4.13
sei dväre äcaëòäle kértana saïcäre
näma-prema-mälä gäìthi’ paräila saàsära
CC Ädi 4.40
sei dväre—by that; ä-caëòäle—even among the
dog-eaters; kértana—the chanting of
the holy names; saïcäre—He infuses;
näma—of the holy names; prema—and of love
of God; mälä—a garland; gäìthi’—stringing
together; paräila—He put it on;
saàsäre—the whole material world.
Thus He spread kértana from the brähmaëas
down to the untouchables. He wove a
garland of the
holy name and prema, with which He garlanded the entire material world
Çrémad Bhägavatam glorifies Çré Caitanya
Mahäprabhu
4.14
dhyeyaà sadä paribhava-ghnam abhéñöa-dohaà
térthäspadaà çiva-viriïci-nutaà çaraëyam
bhåtyärti-haà praëata-päla bhaväbdhi-potaà
vande mahä-puruña te caraëäravindam
SB 11.5.33/HBV 8.342/PJ 2.30/GKH (P)
dhyeyam—fit to be meditated upon; sadä—always; paribhava-ghnam—which
destroy
the humiliation of material existence; abhéñöa-doham
— which amply reward the true
desire of the soul; tértha-äspadam—the
abode of the holy places and saints; çivaviriïci-
nutam—which are praised by Çiva and Brahmä; çaraëyam—most
worthy of
taking shelter of; ärti-ham—which
relieve the distress; bhåtya—of Your servants;
praëata-päla—O protector of all who bow to you; potam—the
suitable boat (for);
bhava-abdhi—the ocean of birth and death; vande—I
offer homage; mahä-puruña—
O Lord Mahäprabhu; te—to Your; caraëa-aravindam—lotus
feet.
O guardian of the surrendered, great
personality (the Supreme Personality of
Godhead Himself, who enacts His divine
pastimes as a pure devotee. You alone are
the reality to be constantly meditated
upon by the pure souls, destroyer of the soul’s
illusion, the divine wish-fulfilling tree,
the refuge of all devotees, worshipable by
Çiva and Viriïci (Sadäçiva in the form of
Çré Advaita Äcärya, and Brahmä in the
form of Häridäsa Öhäkura). You are the
shelter of all, dispeller of Your devotee’s
sufferings which originate in offences to
the holy name. and only boat for crossing
the ocean of this material world of
suffering. I worship Your holy lotus feet.
4.15
tyaktvä
su-dustyaja-surepsita-räjya-lakñméà
dharmiñöha ärya-vacasä yad agäd araëyam
mäyä-mågaà dayitayepsitam anvadhävad
vande mahä-puruña te caraëäravindam
SB 11.5.34/HBV 8.343/GKH (P)
tyaktvä—abandoning; su-dustyaja—most difficult to give up; sura-épsita—anxiously
desired by the demigods; räjya-lakñmém—the
opulence of the goddess of fortune;
dharmiñöhaù—most perfectly fixed in religiousness; yat—because;
ärya-vacasä—of a
brähmaëa’s curse to be deprived of family
happiness; agät—He went; araëyam—to
the forest of material existence; mäyä-mågam—the
conditioned soul, who is always
searching out illusory enjoyment; dayitayä—out
of mercy; épsitam—His desired
object; anvadhävat—running after; vande—I
offer my homage; mahä-puruña—O
Lord Mahäprabhu; te—to Your; caraëa-aravindam—lotus
feet.
O Mahä-puruña, I worship Your lotus feet.
You gave up the association of the
goddess of
fortune and all her opulence, which is most difficult to renounce and is
hankered after by even the great demigods.
Being the most faithful follower of the
path of religion, You thus left for the
forest in obedience to a brähmaëa’s curse. Out
of sheer mercifulness You chased after the
fallen conditioned souls, who are always
in pursuit of the false enjoyment of
illusion, and at the same time engaged in
searching out Your own desired object,
Lord Çyämasundara.
Çré Kåñëa Caitanya is the Absolute Truth
4.16
yad advaitaà brahmopaniñadi tad apy asya
tanu-bhä
ya ätmäntaryämé puruña iti so
’syäàça-vibhavaù
ñaò-aiçvaryaiù pürëo ya iha bhagavän sa
svayam ayaà
na caitanyät krñëäj jagati para-tattvaà
param iha
CC Ädi 1.3
yat—that which; advaitam—nondual; brahma—the impersonal
Brahman;
upaniñadi—in the Upaniñads; tat—that; api—certainly;
asya—His; tanu-bhä—the
effulgence of His transcendental body; yaù—who;
ätmä—the Supersoul; antaùyämé—
indwelling Lord; puruñaù—supreme
enjoyer; iti—thus; saù—He; asya—His;
aàça-vibhavaù—plenary expansion; ñaö-aiçvaryaiù—with
all six opulences;
pürëaù—full; yaù—who; iha—here; bhagavän—the
Supreme Personality of
Godhead; saù—He; svayam—Himself;
ayam—this; na—not; caitanyät—than Lord
Caitanya; kåñëät—than Lord Kåñëa; jagati—in
the world; para—higher; tattvam—
truth; param—another; iha—here.
What the Upaniñads describe as the
impersonal Brahman is but the effulgence of
His body, and the Lord known as the
Supersoul is but His localized plenary portion.
Lord Caitanya is the Supreme Personality
of Godhead, Kåñëa Himself, full with six
opulences. He is the Absolute Truth, and
no other truth is greater than or equal to
Him.
Çré Caitanya-Mahäprabhu uncovered deep
spiritual secrets
4.17
premä nämädbhutärthaù çravaëa-patha-gataù
kasya ämnäà mahimnaù
ko vettä kasya
våndävana-vipina-mahä-mädhuréñu praveçaù
ko vä jänäti rädhäà
parama-rasa-camatkära-mädhurya-sémäm
ekaç caitanya-candraù parama-karuëayä
sarvam äviçcakära
Çré Caitanya-candrämåta 130/Biog p. 367
O, in the pathway of whose ears had the
exalted glories of çré näma entered,
revealing the wonderful meaning of Çré
Näma to be prema? Who had entered within
the great sweetnesses of Çré Våndävana?
Who indeed, knew Çré Rädhä to be the
pinnacle of the supremely astonishing mädhurya-rasa?
Only one, the most merciful
Çré
Caitanyacandra has uncovered all these truths out of compassion for the jévas.
Remembering Çré Caitnaya-Mahäprabhu makes
everything easy
4.18
kathaïcana småte yasmin / duñkaraà sukaraà
bhavet
vismåte viparétaà syät / çré-caitanyaà
namämi tam
CC Ädi 14.1
kathaïcana—somehow or other; småte—by
remembering; yasmin—whom;
duñkaram—difficult things; sukaram—easy; bhavet—become;
vismåte—by forgetting
Him; viparétam—just the opposite; syät—become;
çré-caitanyam—Lord Çré Caitanya
Mahäprabhu; namämi—I offer my
respectful obeisances; tam—unto Him.
Somehow or other, simply by remembering
Çré Caitanya Mahäprabhu, things that
are difficult to do become easy. But if
one does not remember Him, easy things
become very difficult. To this Lord
Caitanya Mahäprabhu I offer my obeisances.
Çré Caitnaya-Mahäprabhu is concealed in
Kali Yuga
4.19
channaù kalau yad abhavas triyugo ’tha sa
tvam
SB 7.9.38/BR 1.1 pt
channaù—covered; kalau—in the age of Kali; yat—since;
abhavaù—have been (and
will be); tri-yugaù—named Triyuga; atha—therefore;
saù—the same personality;
tvam—You.
Prahläda Mahäräja says: “O Puruñottama, in
Kali-yuga You are concealed. Your
name, therefore, is Tri-yuga, the Lord who
appears only in three yugas.”
[Särvabhauma Bhaööäcärya said:] Therefore,
the verdict of the scriptures is
that there is no incarnation of Çré Viñëu
in Kali-yuga; hence, one name of
Çré Viñëu is Tri-yuga. Hearing this,
Gopénätha Äcärya said:
4.21
kali-yuge lélävatära nä kare bhagavän
ataeva ‘tri-yuga’ kari’ kahi tära näma
pratiyuge karena kåñëa yuga-avatära
tarka-niñöha hådaya tomära nähika vicära
CC Madhya-lélä 6.99–100/BR1.1 pt
kali-yuge—in this Age of Kali; lélä-avatära—a
pastime incarnation; nä—not; kare—
does; bhagavän—the Supreme
Personality of Godhead; ataeva—therefore; triyuga—
Triyuga (manifested in three yugas); kari’—accepting;
kahi—I say; tära
näma—His holy name; prati-yuge—in every age or
millennium; karena—makes;
kåñëa—Lord Kåñëa; yuga-avatära—incarnation for the age; tarka-niñöha—hardened
by argument; hådaya—heart; tomära—your;
nähika—there is not; vicära—
consideration
In Kali-yuga there is no lélä-avatära of
Çré Bhagavän; therefore His name is Triyuga.
But certainly there is an incarnation in
each yuga, and such an incarnation is
called a yuga-avatära. Your heart has
become hardened by logic and arguments and
thus you cannot consider these facts.
Rämänanda Raya sees the confidential form
of Mahäprabhu
4.22
pahile dekhiluì tomära sannyäsi-svarüpa
ebe tomä dekhi muïi çyäma-gopa-rüpa
tomära sammukhe dekhi käïcana-païcälikä
täìra gaura-käntye tomära sarva aìga òhäkä
CC Mad 8.268-269/Biog. p. 262/BR 1.1 pt
pahile—in the beginning; dekhiluì—I saw; tomära—Your;
sannyäsi-svarüpa—form
as a sannyäsi; ebe—now; tomä—You;
dekhi—see; muïi—I; çyäma-gopa-rüpa—form
as Çyämasundara, the cowherd boy.
tomära—of You; sammukhe—in front; dekhi—I
see; käïcana-païcälikä—a doll made
of gold; täìra—of it; gaura-käntye—by a
golden luster; tomära—Your; sarva—all;
aìga—body; òhäkä—covering.
At first I saw You in the form of a sannyäsé,
but then I saw You as the gopa
Çyämasundara. At the same time I am seeing
a golden-complexioned Deity in front
of You, whose golden luster covers Your
entire body.
At the time of Çré Kåñëa’s name-giving
ceremony, Çré Gargäcärya said:
4.23
äsan varëäs trayo hy asya / gåhëato
’nuyugaà tanuù
çuklo raktas tathä péta / idänéà kåñëatäà
gataù
SB 10.8.13/BR 1.1 pt
äsan—were assumed; varëäù trayaù—three colors; hi—indeed;
asya—of your son
Kåñëa; gåhëataù—accepting; anuyugam
tanüù—transcendental bodies according to
the different yugas; çuklaù—sometimes
white; raktaù—sometimes red; tathä—as
well as; pétaù—sometimes yellow; idäném
kåñëatäm gataù—at the present moment
He has assumed a blackish colour.
Your son Kåñëa appears in every yuga as
an avatära. Previously He assumed three
different colors – white, red and yellow –
and now He has appeared in a blackish
color.
4.24
suvarëa-varëo hemäìgo / varäìgaç
candanäìgadé
sannyäsa-kåc chamaù çänto /
niñöhä-çänti-paräyaëaù
Mahäbhärata/CC Ädi 3.49/BR 1.1 pt
suvarëa—of gold; varëaù—having the color; hema-aìgaù—whose
body was like
molten gold; vara-aìgaù—having a
most beautiful body; candana-aìgadé—whose
body was smeared with sandalwood; sannyäsa-kåt—practicing
the renounced order
of life; çamaù—equipoised; çäntaù—peaceful;
niñöhä—fixed (in His mission of
näma-saìkértana); çänti—and of
peace; paräyaëaù—the highest resort.
[Bhéñma said to Yudhiñöhira Mahäräja:]
Kåñëa first appears as a gåhastha with a
golden complexion. His limbs are the color
of molten gold, His body is extremely
beautiful, He is decorated with sandalwood
pulp and He continuously chants
“Kåñëa”. Then He accepts sannyäsa and
is always equipoised. He is firmly fixed (in
His mission of propagating
harinäma-saìkértana) and He defeats the impersonalist
philosophers, who are opposed to bhakti.
He is thus the highest abode of peace and
devotion.
4.25
yadä yadä hi dharmasya / glänir bhavati
bhärata
abhyutthänam adharmasya / tadätmänaà
såjämy aham
BG 4.7/GKH (P)
yadä yadä—whenever and wherever; hi—certainly;
dharmasya—of religion;
gläniù—discrepancies; bhavati—become manifested; bhärata—O
descendant of
Bharata; abhyutthänam—predominance;
adharmasya—of irreligion; tadä—at that
time; ätmänam—self; såjämi—manifest;
aham—I.
Whenever and wherever there is a decline
in religious practice, O descendant of
Bharata, and a predominant rise of
irreligion—at that time I descend Myself.
4.26
pariträëäya sädhünäà / vinäçäya ca
duñkåtäm
dharma-saàsthäpanärthäya / sambhavämi yuge
yuge
BG 4.8/GKH (P)
pariträëäya—for the deliverance; sädhünäm—of
the devotees; vinäçäya—for the
annihilation; ca—and; duñkåtäm—of
the miscreants; dharma—the eternal essence
of one’s spiritual nature and service; saàsthäpana-arthäya—to
re-establish;
sambhavämi—I do appear; yuge—millennium; yuge—after
millennium.
To deliver the pious and to annihilate the
miscreants, as well as to reestablish the
principles of religion, I Myself appear,
millennium after millennium.
4.27
mäyäpure bhaviñyämi çacé-sutaù
ägama-çästras/BR
1.1 pt
Çré Kåñëa Caitanya is outwardly Gaura,
inwardly Kåñëa
4.28
antaù kåñëaà bahir-gauraà
darçitäìgädi-vaibhavam
kalau saìkértanädyaiù sma
kåñëa-caitanyam äçritäù
Tattva-sandarbha, Anu. 2/CC Ädi 3.81/BR
1.1 pt
antaù—internally; kåñëam—Lord Kåñëa; bahiù—externally;
gauram—fair-colored;
darçita—displayed; aìga—limbs; ädi—beginning with; vaibhavam—expansions;
kalau—in the Age of Kali; saìkértana-ädyaiù—by
congregational chanting, etc.;
sma—certainly; kåñëa-caitanyam—unto Lord Caitanya Mahäprabhu; äçritäù—
sheltered.
I take shelter of Çré Kåñëa Caitanya, who
is outwardly gaura, of fair complexion,
but is inwardly Kåñëa Himself. In
Kali-yuga He displays His associates, servitors and
confidential companions while performing saìkértana.
4.29
rädhikära bhäva-känti kari’ aìgékära
nija-rasa äsvädite kariyächa avatära
CC Mad 8.279/BR 1.1 pt
rädhikära—of Çrématé Rädhäräëé; bhäva-känti—ecstatic
love and luster; kari’—
making; aìgékära—acceptance; nija-rasa—Your
own transcendental mellow;
äsvädite—to taste; kariyächa—You have made; avatära—incarnation.
“To taste Your own transcendental mellow
You appeared as Çré Caitanya
Mahäprabhu, accepting the sentiment and
luster of Çrématé Rädhikä.”
By Mahäprabhu’s mercy one can cross the
ocean of many theories
4.30
çré-caitanya-prabhuà vande / bälo ’pi
yad-anugrahät
taren nänä-mata-gräha-/ vyäptaà
siddhänta-sägaram
CC Ädi 2.1
çré-caitanya-prabhum—to Lord Çré Caitanya Mahäprabhu; vande—I
offer
obeisances; bälaù—an ignorant
child; api—even; yat—of whom; anugrahät—by the
mercy; taret—may cross over; nänä—various;
mata—of theories; gräha—the
crocodiles; vyäptam—filled with; siddhänta—of
conclusions; sägaram—the ocean.
I offer my obeisances to Çré Caitanya
Mahäprabhu, by whose mercy even an
ignorant child can swim across the ocean
of conclusive truths, which is full of the
crocodiles of
various theories.
Rägänugä sädhakas should taste Kåñëa lélä
through the medium of Gaura lélä
4.31
kåñëa-lélä amåta-sära, tära çata çata
dhära,
daça-dike vahe yähä haite
se caitanya-lélä haya, sarovara akñaya,
mano-haàsa caräha’ tähäte
CC Mad 25.271/BRSB p. 125
kåñëa-lélä amåta-sära—the pastimes of Lord Kåñëa are the
essence of all eternal bliss;
tära çata çata dhära—the flow of that eternal bliss is running
in hundreds of
branches; daça-dike—in all the ten
directions; vahe—flows; yähä haite—from which;
se—those; caitanya-lélä—pastimes of Çré Caitanya Mahäprabhu; haya—are;
sarovara
akñaya—a transcendental eternal lake; manaù-haàsa—my mind,
which is like a
swan; caräha’—please wander; tähäte—in
that lake.
The pastimes of Çré Kåñëa are the essence
of all transcendental nectar. These
nectarean pastimes flow in hundreds and
hundreds of streams, inundating the ten
directions. The pastimes of Çré Caitanya
are an imperishable reservoir of nectar,
saturated with the pastimes of Kåñëa. O
swanlike mind, please wander on this
transcendental lake.
4.32
nänä-bhävera bhakta-jana,
haàsa-cakraväka-gaëa,
yäte sabe’ karena vihära
kåñëa-keli sumåëäla, yähä päi sarva-käla,
bhakta-haàsa karaye ähära
CC Mad 25.274/BRSB p.125
nänä-bhävera bhakta-jana—devotees relishing relationships with
Kåñëa in
different ecstasies; haàsa-cakraväka-gaëa—compared
to swans and cakraväka
birds; yäte—in that place; sabe’—all;
karena vihära—enjoy life; kåñëa-keli—the
pastimes of Kåñëa; su-måëäla—sweet
buds; yähä päi—which one can get; sarvakäla—
eternally; bhakta-haàsa—the
devotees, who are just like swans; karaye—do;
ähära—eating.
The devotees who have a relationship with
Kåñëa are like the swans and cakraväka
birds who play in the lake of lotus
flowers. The buds of those lotus flowers are the
pastimes of Kåñëa, and they are edibles
for the swanlike devotees. Lord Çré Kåñëa is
always engaged in His transcendental
pastimes; therefore the devotees, following in
the footsteps of
Çré Caitanya Mahäprabhu, can always eat those lotus buds.
In his Prärthanä, Çréla Narottama Öhäkura
has similarly written:
4.33
gaura-prema rasärëave se taraëge yebä òübe
se rädhä-mädhava-antaraìga
BRSB p. 125
Gaura prema is an ocean of rasa.
Those who submerge themselves in the waves of
that ocean, emerge in the waves of the
confidential intimate service of Rädhä-
Mädhava in Vraja.
A favourite çloka of Çréla Bhakti Rakñaka
Çrédhara Goswämé Mahäräja
4.34
yathä yathä gaura-padäravinde
vindeta bhaktià kåta-puëya-räçiù
tathä tathotsarpati hådy akasmäd
rädhä-padämbhoja-sudhämbu-räçiù
Çré Caitanya Candrämåta 88, Prabodhänanda
Sarasvaté/Sermons, vol. 1
kåta-puëya-räçiù—having performed vast numbers of pious
deeds; yathä yathä—to
the extent; vindeta—a person
attains; bhaktim—devotion; pada-aravinde—to the
lotus feet; gaura—of the golden
Lord; tathä tathä—to the same extent; sudhämburäçiù—
the ocean of nectar; rädhä-padämbhoja—of
the lotus feet of Çré Rädhä;
akasmäd—causelessly; utsarpati—gradually arises; hådi—in
one’s heart.
As a pious soul fortunately attains pure
devotion to Gaura and becomes absorbed
in rendering service to His lotus feet,
the nectar ocean of devotional ecstasy flowing
from the lotus feet of Çré Rädhikä
gradually arises without any material causer and
floods his heart .
Çréla Bhakti Rakñaka Çrédhara Mahäräja: (a)“As much as we devote ourselves to
the lotus feet of Çré Gauraìga, we will
automatically achieve the nectarean service
of Çrématé Rädhäräné in Våndävana. Do not
hesitate to give everything to
Caitanyadeva, for He will not keep any for
Himself. He will offer it all at the lotus
feet of Çré Rädhä.”(b) “Strictly stick to
Gaura lélä, Mahäprabhu, and you will
automatically find within your heart that Rädhä-rasa-sudhä
is flowing. Don’t
attempt directly to have it. It will come
automatically, spontaneously. Not
intellectually you shall approach that,
for that will give you a bad prejudice. Not only
that, but it will be harmful prejudice and
you will have to expend more energy to do
away with that layer of misunderstanding.
So our Çréla Prabhupäda did not allow
these things.”
Other than Lord Gaura, who will be my
friend in this world?
4.35
duñkarma-koöi-niratasya
duranta-ghoradurväsanä-
nigaòa-çåìkhalitasya gäòham
kliçyan mateù kumati-koöi-kadarthitasya
gauraà vinädya mama ko bhaviteha bandhuù
Caitanya Candramåta 51, Prabodhänanda Sarasvaté
duñkarma—wicked deed; koöi—millions; niratasya—intent;
duranta—endless and
impassable; ghora—horrible; durväsanä—wicked
thoughts and desires; nigaòaçåìkhalitasya—
chained; gäòham—tightly; kliçyat—suffering;
mateù—of the mind;
kumati—of wicked-minded materialists; koöi—by millions; kadarthitasya—misled;
gauraà—the sacred place of Gauòa-maëòala; vinä—except for;
adya—today;
mama—of me; ko—who?; bhavitä—is; iha—here;
bandhuù—the friend.
“I have committed millions of sinful
activities while wandering the path of karma.
I am tightly bound by the shackles of
uncontrolable material desires. My intelligence
is afflicted by the misguidance of the karmés,
jïänés, and unrestricted sense enjoyers.
Other than Lord Gaura, who will be my
friend in this world?”
The supreme solace of Çré Caitanya’s name
4.36
hä hanta citta-bhuvi me paramoñaräyäà
sad-bhakti-kalpa-latikäìkuritä kathaà syät
hådy ekam eva paramäçvasanéyam asti
caitanya-näma kalayan na kadäpi çocyaù
Caitanya Candrämåta 53, Prabodhänanda
Sarasvaté/PJ 5.19
hä—Oh!; hanta—Oh!; citta—of the heart; bhuvi—in
the land; me—my; parama—
great; uñaräyäà—in the desert; sad—transcendental;
bhakti—of devotional service;
kalpa—desire; latikä—creeper; aìkuritä—sprouted; kathaà—how?;
syät—will be;
hådi—in the heart; ekam—one; eva—indeed; param—great;
äçvasanéyam—hope;
asti—is; caitanya—of Lord Caitanya; näma—in the
name; kalayan—chanting,
calling in a melodious vocie; na—not;
kadäpi—ever; çocyaù—will lament.
Alas, alas! How will the charming
wish-fulfilling creeper of pure devotion ever
sprout from the desparately barren planes
of my consciousness? Despite my
predicament, just one great hope awakens
in my heart: by chanting the name of Çré
Caitanyadeva,
nothing can remain to be lamented for by anyone at any time
Vijïapti
4.37
saàsära-duùkha-jaladhau patitasya
kämakrodhädi-
nakra-makaraiù kavalé-kåtasya
durväsanä-nigaòitasya niräçrayasya
caitanya-candra mama dehi padävalambam
Caitanya Candramåta 54, Prabodhänanda
Sarasvaté
saàsära—of repeated birth and death; duùkha—of the sufferings;
jaladhau—in the
ocean; patitasya—fallen; käma—lust;
krodha—and anger; ädi—beginning; nakra—
crocodiles; makaraiù—and sharks; kavalé—a
mouthful; kåtasya—being made;
durväsanä—by wicked desires; nigaòitasya—chained;
niräçrayasya—without any
shelter; caitanya-candra—of the
moon-like Çré Caitanya; mama—to me; dehi—
please give; padä—of Your feet; avalambam—the
shelter.
O Caitanyacandra, I have fallen into an
ocean of misery where I have been made
a mouthful for the crocodiles and sharks
of lust, anger, and so forth. Kindly give this
destitute person, chained to wicked
desires, the shelter of Your lotus feet.
O Caitanya-candra make this unfortunate
person drink the nectar
emanating from Your feet.
4.38
caitanyacandra mama håt-kumudaà vikäçya
hådyaà vidhehi nija-cintana-bhåìga-raìgaiù
kià cäparädha-timiraà niviòaà vidhüya
pädämåtaà sadaya päyaya durgataà me
Çré Stavävalé, Abhéñöa-sücanam 11,
Raghunätha däsa Gosvämé
caitanyacandra—O moon of Lord Caitanya; mama—of
me; håt—of the heart;
kumudam—the lotus; vikäçya—causing to blossom; hådyam—charming;
vidhehi—
please place; nija—own; cintana—thoughts;
bhåìga—of the bumblebee; raìgaiù—
with the delight; kimca—furthermore;
aparädha—of offenses; timiram—the
darkness; niviòam—thick; vidhüya—cleansing
away; päda—of the feet; amåtam—
the nectar; sa—with; dayä—kindness;
päyaya—please cause to drink; durgatam—
impious; me—me.
O Caitanya-candra, Please make the
charming lotus flower of my heart bloom by
delightful bee-like thoughts of Yourself,
then cleansing away the dense darkness of
my offences, mercifully make this
unfortunate person drink the nectar emanating
from Your feet.
O my merciful Lord, may the nectarean
Ganges waters of Your
transcendental activities flow on the
surface of my desert-like tongue
4.38
kåñëotkértana-gäna-nartana-kalä-päthojani-bhräjitä
sad-bhaktävali-haàsa-cakra-madhupa-çreëé-vihäräspadam
karëänandi-kalä-dhvanir vahatu me
jihvä-maru-präìgaëe
çré-caitanya dayä-nidhe tava
lasal-lélä-sudhä-svardhuné
CC Ädi 2.2
çré-caitanya—O Lord Caitanya; dayä-nidhe—ocean
of mercy; vahatu—let it flow;
svardhuné—the Gangä; tava—of Your; lasat—shining;
lélä-sudhä—of the nectar of
the pastimes; präìgaëe—in the
courtyard; maru—of my desertlike; jihvä—tongue;
bhräjitä—(that river) is beautified; päthaù-jani—by the
lotuses; utkértana—of the
loud chanting; kåñëa—of the holy
names of Lord Kåñëa; gäna—singing; nartana—
dancing; kalä—and other fine arts; vihära—(these
lotuses are) pleasurable;
äspadam—abodes; sat-bhakta—for pure devotees; ävali—(who
are like) rows;
haàsa—of swans; cakra—cakraväka birds; çreëé—(and)
swarms; madhu-pa—of
bumble bees; kala—(this river’s)
melodious; dhvaniù—sound; änandi—engladdens;
me—my; karëa—ears;
O my merciful Lord Caitanya, may the
nectarean Ganges waters of Your
transcendental activities flow on the
surface of my desert-like tongue. Beautifying
these waters are the lotus flowers of
singing, dancing and loud chanting of Kåñëa’s
holy name, which are the pleasure abodes
of unalloyed devotees. These devotees are
compared to swans, ducks and bees. The
river’s flowing produces a melodious sound
that gladdens my ears.
One who worships Mahäprabhu automatically
worships Rädhä-Kåñëa
4.39
ärädhitaà nava-vanaà vraja-känanaà te
närädhitaà nava-vanaà vraja eva düre
ärädhito dvija-suto vraja-nägaras te
närädhito dvija-suto na taveha kåñëaù
Prabodhänanda Sarasvaté, Navadvépa Çataka
78
ärädhitam—worshiped; nava-vanaà—Navadvépa; vraja-känanaà—the
forest of
Vraja; te—by you; na—not; ärädhitaà—worshiped;
nava-vanaà—Navadvépa;
vrajaù—Vraja; eva—indeed; düre—far away; ärädhitaù—worshiped;
dvija-sutäù—
the brähmaëa’s son (Lord Caitanya); vraja-nägaraù—the
hero of Vraja (Kåñëa); te—
by you; na—not; ärädhitaù—worshiped;
dvija-sutaù—Lord Caitanya; na—not;
tava—by you; iha—here; kåñëaù—Çré Kåñëa.
If you worship Navadvépa, then you also
worship the forest of Vraja. If you don’t
worship
Navadvépa, then the forest of Vraja is far away. If you worship Lord
Caitanya, then you also worship Rädhä and
Kåñëa in Vraja. If you don’t worship
Lord Caitanya, then you cannot worship Rädhä
and Kåñëa.
Çré Båhad Bhägavatämåtam glorifies Çré
Caitanya Mahäprabhu
4.40
jayati nija-padäbja-prema-dänävatérëo
vividha-madhurimäbdhiù ko ’pi
kaiçora-gandhiù
gata-parama-daçäntaà yasya caitanya-rüpäd
anubhava-padam äptaà prema gopéñu nityam
Çré Båhad Bhägavtämåtam 1.1.1
jayati—all glorifies; nija—of His own; pada-abja—lotus
feet; prema—ecstatic
transcendental love; däna—for
giving charity; avatérëaù—to Him who descended;
vividha—of various; madhurima—kinds of sweetness; abdhiù—an
ocean; kaù api—a
certain; kaiçora—of youth; gandhiù—who
has the fragrance; gata—who has
obtained; parama—of the topmost; daçä—stage;
antam—the extreme; yasya—
whose; caitanya—of Çré Caitanya; rüpät—by
the form; anubhava—of
transcendental experience; padam—the
situation; äptam—who has obtained;
prema—the ecstatic love; gopéñu—residing in the gopés;
nityam—eternally.
All glories to that inconceivable Lord who
descended to give in charity the gift of
love for His own lotus feet. He is an
ocean filled with many kinds of sweetness, and
He always bears the fragrance of fresh
youth. In His form as Çré Caitanya He has
realised the last extreme of
transcendental experience, the love residing eternally in
the gopés.
Out of greed for the sweet ecstasy of His
devotees, the Lord descended to this
world in the form of His own devotee
4.41
sva-dayita-nija-bhävaà yo vibhävya
sva-bhävät
su-madhuram avatérëo bhakta-rüpeëa lobhät
jayati kanaka-dhämä kåñëa-caitanya-nämä
harir iha yati-veçaù çré-çacé-sünur eñaù
Çré Båhad Bhägavtämåtam 1.1.3
sva—His own; dayita—of the beloved devotees; nija—their;
bhävam—ecstasy;
yaù—who; vibhävya—realising; sva-bhävät—than His own
ecstasy; su-madhuram—
even sweeter; avatérëaù—has
descended; bhakta—of His own devotee; rüpeëa—in
the form; lobhät—out of greed; jayati—all
glories; kanaka—golden-colored;
dhämä—with an effulgence; kåñëa-caitanya—Çré Kåñëa
Caitanya; nämä—with the
name; hariù—to Lord Hari; iha—in
this world; yati—of a renunciant; veçaù—whose
dress; çré-çacé—of
Mother Çacé; sünuù—the son; eñaù—this.
Realizing that the ecstasy of His beloved
devotees is even sweeter than His own,
out of greed the Lord descended to this
world in the form of His own devotee.
Dressed as a renunciant, golden in
effulgence, He bears the name Çré Kåñëa
Caitanya. All glories to that Lord Hari,
who has appeared as the son of Mother Çacé!
Çré Caitanya-candra Praëäma
4.42
änanda-lélä-maya-vigrahäya
hemäbha-divyac-chavi-sundaräya
tasmai mahä-prema-rasa-pradäya
caitanya-candräya namo namas te
Arcana dépikä/BTV Maìgaläcarana
I offer obeisances unto Çré
Caitanya-candra, whose form is the embodiment of
blissful, transcendental pastimes, whose
golden complexion is divinely beautiful, and
who bestows unlimited nectar in prema-rasa.
Caitanya-candra Vandanä
4.43
jaya navadvépa-nava-pradépa
prabhävaù päñaëòa-gajaika-siàhaù
svanäma-saìkhyä-japa-sütra-dhäré
caitanya-candro bhagavän muräriù
CB Mad 5.1/GKH (P)
All glories to Caitanya-candra, who is
none other than Bhagavän Muräri. He is
the bright new lamp of Navadvépa, who is
like an unparalleled lion in subduing the
atheistic elephants, and He holds a
knotted string for counting His own names.
Çré Çacénandana as Rädhä-ramaëa Räma,
nourishes His pure devotees
4.44
vraja-rasa-bhävana, duñöamata-çätana,
kapaöi-vighätana käma
çuddha bhakta-pälana, çuñka-jïäna-täòana,
chala-bhakti-düñaëa räma
Kali-Kukkura Kadana 5/SGG p. 47
He is absorbed in vraja-rasa. As
the transcendental Kämadeva, He chastises the
evil-minded and destroys deceit. As
Rädhä-ramaëa Räma, He nourishes His pure
devotees, drives
away dry impersonalism, and removes all imitations of bhakti.
kåñëaç caitanya-gauräìgau gaura-candraù
çacé-sutaù
prabhu-gaurau gaura-harir nämäni
bhakti-däni me
Ananta-Saàhitä/Çré Caitanya Mahäprabhu
Bhagavatä (Hindi)
kåñëa—the all-attractive person; caitanya—the embodiment
of transcendental
consciousness; gauräìga—Golden-limbed,
Govinda who has accepted the golden
form of Rädhä; gaura-candra—the
golden moon; çacé-suta—the son of Çacé-devé;
prabhu—the master; gaura—the reservoir of golden
effulgence; gaura-hari—the
golden lord; nämäni—names; bhakti-däni—bestow
prema-bhakti; me—Mine.
I bestow prema-bhakti upon whoever
chants My names such as Kåsëa, Caitanya,
Gauräìga, Guara-candra, Çacé-suta, Prabhu,
Gaura, and Gaura-hari.
“Failing to worship Gaurasundara, Why do I
not simply die?”
4.46
Äkñepa, Çréla Narottama däsa Öhäkura (SGG
p. 86)
gorä pähu nä bhajiyä mainu
prema-ratana-dhana heläya häräinu (1)
Alas! Failing to worship Gaurasundara, I
have neglected that most precious
treasure of prema and have thus
lost it.
adhane yatana kari’ dhana teyäginu
äpana karama-doñe äpani òubinü (2)
I have devoted myself to worthless
trifles, throwing away my real wealth and am
drowning in my own misdeeds.
sat-saìga chäòi’ kainu asate viläsa
te-käraëe lägila je karama-bandha phäsa
(3)
Forsaking the association of sädhus for
temporary enjoyment with non-devotees,
I am caught in the snare of my own karmic
follies.
viñaya viñama viña satata khäinu
gaura-kértana-rase magana nä hainu (4)
I constantly drank the deadly poison of
sense objects rather than becoming
absorbed in the nectar of singing the
glories of Çré Gaurasundara.
kena vä ächaye präëa ki sukha päiyä
narottama däsa kena nä gela mariyä (5)
“For what type of pleasure do I maintain
my life?” Narottama däsa laments, “Why
do I not simply
die?”
4.47
Gaura-Géti, Çré Rädhä-mohana däsa (SGG p.
125)
sakhe, kalaya gauram udäram
nindita-häöaka-känti-kalevara-garvita-märaka-märam
(1)
O sakhe, sing about the sweet name,
beauty, attributes, and pastimes of Çré
Çacénandana Gaurahari, who performs supremely
munificent pastimes, whose bodily
complexion vanquishes the luster of molten
gold, whose beauty defeats that of
millions of
Cupids...
madhukara-raïjita-mälati-maëòita-jita-ghana-kuëcita-keçam
tilaka-vinindita-çaçadhara-rüpaka-bhuvana-manohara-veçam
(2)
...who is charmingly adorned with a
garland of beautiful and fragrant mälaté
flowers which is itself embellished by the
sweet humming of black bees, the splendor
of whose locks of curling black hair
defeats the brilliance of dark clouds, whose tilaka
is more brilliant than the moon, whose
beautiful attire enchants the minds of
everyone in the entire universe...
madhu-madhura-smita-lobhita-tanu-bhåtam
anupama-bhäva-viläsam
nidhuvana nägaré
mohita-mänasa-vikathita-gadgada-bhäñam (3)
...whose sweet, gentle smile and
unexcelled sentiments of pure love charm all
embodied beings, whose heart is thoroughly
immersed in Çrématé Rädhikä’s
unnatojjvala-prema, and who lovingly extols Çré Kåñëa in a
choked voice.
paramäkiëcana-kiëcana-nara-gaëa-karuëä-vitaraëa-çélam
kñobhita-durmati-rädhä-mohana-nämaka-nirupama-lélam
(4)
Hankering to relish the unparalleled
pastimes of the greatly munificent Çré
Gaurasundara, who distributes mercy in the
form of näma-prema to the supremely
fortunate niskiñcana souls (those
whose only possession is love of Kåñëa), the fallen
and foolish Rädhä-mohana sings in a mood
of great distress.
Thus ends the 4th chapter – Gaura tattva
Om Tat Sat
(Continued...)
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